Philosophy of Hinduism ______

Contents

Chapter 1 Philosophy of Hinduism Does Hinduism recognize Equality? How does Hinduism stand in this matter? Does Hinduism recognise Fraternity? What is the value of such a religion to man ? On what level does Hindu morality stand? Of what use is this philosophy of the Upanishadas?

(The script published in the Writings and Speeches, vol. 3 published by Government of Maharashtra did not have any chapter names. It was divided in I to VI parts. For the sake of readership convenience we are providing additional hyperlinks to some paras by way of projecting some questions in the text. )

Editorial Note: This script on Philosophy of Hinduism was found as a well-bound copy which we feel is complete by itself. The whole script seems to be a Chapter of one big scheme. This foolscap original typed copy consists of 169 pages.— Editors

CHAPTER I Philosophy of Hinduism I What is the philosophy of Hinduism? This is a question which arises in its logical sequence. But apart from its logical sequence its importance is such that it can never be omitted from consideration. Without it no one can understand the aims and ideals of Hinduism. It is obvious that such a study must be preceded by a certain amount of what may be called clearing of the ground and defining of the terms involved. At the outset it may be asked what does this proposed title comprehend? Is this title of the Philosophy of Hinduism of the same nature as that of the Philosophy of Religion? I wish I could commit myself one way or the other on this point. Indeed I cannot. I have read a good deal on the subject, but I confess I have not got a clear idea of what is meant by Philosophy of Religion. This is probably due to two facts. In the first place while religion is something definite, there is nothing definite*[f1] as to Commented [f1]: See Article on `Philosophy' in Munro's Encyclopacdia of Education what is to be included in the term philosophy. In the second place Philosophy and Religion have been adversaries if not actual antagonists as may be seen from the story of the philosopher and the theologian. According to the story, the two were engaged in disputation and the theologian accused the philosopher that he was "like a blind man in a dark room, looking for a black cat which was not there". In reply the philosopher charged the theologian saying that "he was like a blind man in the dark room, looking for a black cat which was not there but he declared to have found there". Perhaps it is the unhappy choice of the title — Philosophy of Religion—which is responsible for causing confusion in the matter of the exact definition of its field. The nearest approach to an intelligible statement as to the exact subject matter of Philosophy of Religion I find in Prof. Pringle-Pattison who observes[f2] :— "A few words may be useful at the outset as an indication of what we commonly mean by the Philosophy of Religion. Plato described philosophy long ago as the synoptic view of things. That is to say, it is the attempt to see things together-to keep all the main features of the world in view, and to grasp them in their relation to one another as parts of one whole. Only thus can we acquire a sense of proportion and estimate aright the significance of any particular range of facts for our ultimate conclusions about the nature of the world-process and the world-ground. Accordingly, the philosophy of any particular department of experience, the Philosophy of Religion, the Philosophy of Art, the Philosophy of Law, is to be taken as meaning an analysis and interpretation of the experience in question in its bearing upon our view of man and the world in which he lives. And when the facts upon which we concentrate are so universal, and in their nature so remarkable, as those disclosed by the history of religion—the philosophy of man's religious experience—cannot but exercise a determining influence upon our general philosoph